This is the second
part of a seven-part series. To start from the beginning, click here.
I have spent a lot of time this week thinking about how I
could best present the Biblical case for pacifism. I considered writing an
in-depth study of the "classic" pacifist passages, [E1] or arguing why the Bible verses that are cited in defense of Just War and self-defense are misinterpreted,
[E2] or making a list of all of the verses that show how nonviolence is
God’s way. [E3] However, rather than taking any of these approaches, I decided
that the best way to make a case for pacifism is to tell the story of the Bible. I hope that the way I tell this story will illuminate why nonviolence is a key part of the Christian message. [E4]
Let’s start with Genesis. According to the first book of the
Bible, evil began to take over the world when sin entered the human community.
It’s important to note that the first sins were social in nature. When Adam and Eve ate from the forbidden tree,
they broke the bond of trust between themselves and God, which resulted in them
feeling ashamed and covering up to protect their vulnerability. [E5] Once this
trust had been broken, humans started relating to one another and to God in a fundamentally
different way. There arose deception, jealousy, competition, and within the
second generation of humans, the simple act of disobediently eating fruit had
resulted in an act of murder. [E6]
Murder – or the threat of it – marks the ultimate inability
to trust others, for murderers seek to resolve conflict by
eliminating their opponents rather than reconciling with them. In addition to
the harm that this does to murder victims and their families, this creates an environment
in which people feel that they are not safe, and they in turn must hold the
power of violence to ensure their own survival. But this only perpetuates the
tension and violence, [E7] and thus, in the first eleven chapters of Genesis,
we see the world spiral out of control until it gets to a point where it “was
corrupt in the sight of God, and the earth was filled with violence.” [E8] Anyone
born into this community would be immediately sucked into the vortex of
violence, and so the only solution for eradicating violence seemed to be the
destruction of the human race altogether. [E9]
Fortunately, God had another plan. God decided instead to
create a community that was immune
from these cycles because it lived by a different standard. [E10] Rather than
trusting in their own might or power, they would put their faith in God, and
this would eliminate the need for deception, competition, and violence. We find
the beginnings of this vision in God’s call to Abraham. In their opening
conversation, God tells him, “I will make you a great nation and I will bless
you” in order that “all the families of the earth will be blessed through you.”
[E11] Now this idea of making Abraham into a nation may not mean much to those of us who have embraced an
individualistic version of Christianity, but it arises from the conviction that
salvation had to include more than just individual conversions but an entire
societal transformation.
And so Israel was called to be the space on earth where God
was rightly worshiped and the people lived in harmony with one another. They
were not supposed to dominate other nations, but their influence would spread
based on their reputation of being a faithful community. [E12] Micah, for
example, looked forward to a day when “Many nations will come and say, ‘Come
and let us go up to the mountain of the Lord and to the house of Jacob, that He
may teach us His ways and that we may walk in His paths,’” with the result that
“they will hammer their swords into plowshares and their spears into pruning
hooks. Nation will not lift up the sword against nation, and never again shall
they train for war.” [E13] Being inspired by the way that Israel lived, these
nations would choose trust in God instead of trust in force.
Of course, for Israel to become this kind of place, the
people had to have tremendous faith in God themselves, which they were never
able to do perfectly. They continually turned to other things for their
protection and prosperity – whether that was the gods of other nations or their
own political and military strength. [E14] And so God backed away from them,
allowing them to suffer at the hands of enemy-nations, until they learned to trust
God as their Savior. [E15] Amidst this back-and-forth, there was a growing hope
for a Messianic leader who would usher in a new era, one in which Israel would
become an independent nation that lived up to the character that God had always
intended for it. In expectation of this Messiah, Zechariah says, “Lo, your king
comes to you; triumphant and victorious is he... He will cut off the chariot
from Ephraim [i.e. Israel] and the war-horse from Jerusalem [i.e. Judah]… and
he shall command peace to the nations; his dominion shall be from sea to sea,
and from the River to the ends of the earth.” [E16]
Over the centuries that followed, many people claimed to be
that Messiah and tried to bring Israel into this golden era. However, one
stands out as unusual: Jesus of Nazareth. Like the others, he claimed to be a
political leader, who gathered followers that swore allegiance to him, raised
funds with the promise to bring change, and promised that the “kingdom of God” was
at hand [E17]. But there was something different about this political leader:
he had a fundamentally different conception of power than all of the others. He
told his followers “If any want to
become my followers, let them deny themselves and take up their cross daily and
follow me” and that “whoever wishes to be great among you must be your
servant.” [E18] You see, Jesus was planning to start a revolution but without
using violence as a tool to bring it about. Instead, he offered relentless
critiques of evil from the posture of a servant, he made bold promises that he
trusted God to carry out, and he began making changes without seeking the
establishment’s approval.
Of course, the powers that Jesus was opposing didn’t play by
these same rules. They captured him, tried
him, and tortured him, and when he still wouldn’t waiver in his convictions,
they used their ultimate weapon against him: death. But Jesus held fast even then
and proved that not even death could stop
him. He rose from the dead, demonstrating that all of their weapons against
him were impotent, and having defeated Death itself, he sent his disciples into
the nations to invite them to participate
in a kingdom that could not be shaken, even by the threat of death itself.
[E19]
This kingdom has not been fully established. Jesus promised to return, armed solely with the Word of God, to banish the forces of evil forever and create a space of everlasting peace. [E20] But in the meantime, he has established his own community – the Church – to carry out Israel’s mission as the holy nation that God had designed for the salvation of the world. [E21] The Church is called to be a community that is free from deception, that eliminates equality, and where anyone can be safe because there is no hint of violence. [E22] To do this, the community is called to imitate Christ in his absolute refusal to use violence as a weapon for any and every cause.
Perhaps my boldest claim of all is that “the Church” has done this. Obviously, there are many Christians in the world who not only approve of violence but who have led the world into war. But at the same time, there has always been a remnant that has remained nonviolent [E23] – from the persecuted church of the first three centuries to the monastic communities that stood fast throughout the Middle Ages to the Anabaptists and Quakers that split off from the established churches in the Modern Era to the Catholic Worker movement and Red Letter Christians who are promoting “Just Peace” in the world today. The people of God are still called to live by God’s vision for Israel, to create a space on earth that models love, justice, and peace, and that invites others into it. The only way that I know how to be faithful to this vision is as a pacifist.
End Notes
[E1] I'm looking at you, Matthew 5:38-48. Fortunately, Richard Hays has already done this in his chapter, “Violence in Defense of Justice,” in The Moral Vision of the New Testament (New York: HarperCollins,
1996), p. 319-329.
[E2] Hays also addresses several of the texts that are cited
against pacifism in this chapter, on pages 332-336.
[E3] Many such lists already exist. Here is one example, which does a pretty good job of listing the New Testament texts
(although it still misses a few important ones, such as Luke 19:41-42 and
Ephesians 2:14-18), but fails to look at any of the Old Testament passages that
point toward pacifism. Despite these weaknesses, I would encourage you to look
at it, as it gives a good sense of how big of a theme this is in the New
Testament by the sheer number of verses it cites.
[E4] Of course, I recognize the dangers of this approach. When
you paint the Bible in broad strokes and select verses that fit your agenda,
you risk shaping the Biblical story into your own ideology rather than allowing
it to shape you. Just because someone can string verses together in an
impressive array doesn’t mean that their arrangement is true, and this applies
to me just as much as anyone else.
However, at the end of the day, “the Bible” – to the extent
that it can be called by that name – is a story whose power is not primarily in
“inerrant” facts or “infallible” but in the way that it orients us to reality.
If we take it to be an authority, then we must take the risk of telling its
story as a whole, even if our own preferences and presuppositions get mixed in
with that telling. The best way to avoid that is to share it with other
Christians, as I am doing now, so that they can see our blind spots and
together we can turn to the Holy Spirit for guidance. To refuse to tell the
story out of the academic fear of “doing violence” to the text is to subject
oneself to another narrative – only one that is not named and therefore which
cannot be challenged.
[E5] Genesis 2:25 to 3:7. I do not personally believe that
Adam and Eve were historical people, but I still believe that the Genesis story
is divinely inspired because it teaches us correct theological truths about
God, evil, human nature, sin, etc. However, just in case you’re wondering, I do
believe that Jesus was a historical person (God in the flesh) and that his
death and resurrection were historical events. I say this for the sake of
transparency. This is not the place to discuss historicity and its relation to
Biblical reliability or authority.
[E6] Here, I am referring to the story of Cain and Abel,
which can be found in Genesis 4:1-16.
[E7] Several passages of Scripture talk about the cyclical
nature of violence: cf. Genesis 9:6, Proverbs 19:19, Matthew 26:52.
[E8] Genesis 6:11
[E9] See Genesis 6:13.
[E10] “You are to
be holy to me because I, the Lord, am holy, and I have set you apart from the
nations to be my own.” Leviticus 20:26.
[E11] Genesis
12:2-3
[E12] See Isaiah
42:6, 49:6, 60:3, and Jeremiah 13:10-11.
[E13] Micah 4:3; echoed in Isaiah 2:4 and to a lesser
extent, Zechariah 8:20-23
[E14] For examples, see Jeremiah 2:11 and 1 Samuel 8:4-9.
[E15] For example, see Psalm 106.
[E16] Zechariah 9:9-10
[E17] It’s impossible to document everything political that
Jesus says and does in the gospels, but here’s a small sampling: Matthew 21:6-11,
Mark 1:15, Luke 4:16-21, John 4:25-26.
[E18] Luke 9:23, Mark 10:43.
[E19] This sentence alludes to Colossians 2:14b-15, 1
Corinthians 15:54-56, Hebrews 12:28-29, and Romans 8:38-39.
[E20] See Mark 13:24-27, Acts 1:11, Revelation 19:11-16.
The Revelation passage is one that many have used as an
argument against pacifism, since it uses strong war imagery. Somehow, despite
the clearly metaphorical nature of Revelation, many people fail to interpret
this passage metaphorically. I, for one, do not believe that the “sharp sword
that comes out of his mouth” is a literal weapon that he holds in his teeth,
but is instead the Word of God, which is “sharper than any two-edged sword, and [pierces] as far as the division
of soul and spirit, of both joints and marrow, and [is] able to judge the
thoughts and intentions of the heart.” (Hebrews 4:12)
[E21] Unfortunately, most American Christians have
completely lost the corporate aspect of salvation. It is not enough for God to
save each of us individually; God wants to save all of us together, as a
community. See especially John 17:20-23, 1 Corinthians 12:12-26, and Ephesians
2:11-22.
To see how the Church carries on the task to be the holy community, first consult Exodus 19:5-6, then see 1 Peter 2:9-10 and Revelation 1:5b-6.
To see how the Church carries on the task to be the holy community, first consult Exodus 19:5-6, then see 1 Peter 2:9-10 and Revelation 1:5b-6.
[E22] There are high moral standards given to Christians
throughout the New Testament due to the importance of preserving a holy
community. For one powerful example, read Ephesians 4:25-5:5. For the issue of
violence specifically, see 1 Peter 3:8-15.
[E23] By using the term “the remnant” here, I do not intend to imply that pacifists are the only “true” Christians or that they alone will be saved. I know many advocates of Just War theory and believers who have fought in wars, whom I assume will inherit the kingdom of God. To get a better handle on my understanding of salvation, see my post, “Heaven and Hell Reconsidered.” However, I am claiming that it is only by the grace of God that the pacifist witness has survived all of the centuries of kings and emperors who sought to snuff it out, often times with the help of the established churches.
[E23] By using the term “the remnant” here, I do not intend to imply that pacifists are the only “true” Christians or that they alone will be saved. I know many advocates of Just War theory and believers who have fought in wars, whom I assume will inherit the kingdom of God. To get a better handle on my understanding of salvation, see my post, “Heaven and Hell Reconsidered.” However, I am claiming that it is only by the grace of God that the pacifist witness has survived all of the centuries of kings and emperors who sought to snuff it out, often times with the help of the established churches.
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